The Primordial Light, the Father in Heaven in the inner world (Kingdom of God/Sahasrara) that unites all souls

"God can be seen only through an inner eye, the
spirit or the intellect, and this vision of God cannot be achieved by human effort alone.
Rather, it is ultimately a gift of God, an illumination. God is not identical in essence
with light, and natural light does not coincide with divine light, although light is
the most inclusive attribute by which God is described. At the same time, light is the
most exalted image by which the invisible God can be represented in a visible and temporal
world, and the most powerful symbol by which the eternal God can be approached in the
human realm of sense perception and intellectual insight."— Gerhard Bowering

"In certain passages, then, the Gospel of Thomas interprets the
kingdom of God as Tolstoy and Merton would do nearly two thousand
years later. The Gospel of Mary Magdalene, also discovered in Egypt,
but in 1896, about fifty years before the Nag Hammadi find, echoes
this theme: Jesus tells his disciples," Let no one lead you astray,
saying, 'Lo, here!' or 'Lo, there!' For the Son of Man is within you.
Follow after him!"[66] Yet after including his version of this
saying at one point in his gospel, Luke retreats from this position
and concludes his account with the kind of apocalyptic warnings found
in Mark: the Son of Man is not a divine presence in all of us but a
terrifying judge who is coming to summon everyone to the day of wrath
that, Luke's Jesus warns, may catch you unexpectedly, like a trap;
for it will come upon all who live upon the face of the whole earth.
Be alert at all times, and pray that you may have the strength to
escape all these things that will happen, and to stand before the
Son of Man. [67]

The Gospels of Thomas and John, however, speak for those who
understand Jesus' message quite differently. Both say that, instead
of warning his disciples about the 'end of time', Jesus points them
toward the 'beginning'. John opens with the famous prologue
describing the beginning of the universe, when"The word was with
God, and the word was God."[68] John is referring, of course, to the
opening verses of Genesis: "In the beginning"There was a vast,
formless void, darkness, and"The abyss," or deep water, and"A wind
[or spirit] from God swept over the face of the waters."[69] Yet
before there were sun, moon, or stars, there was, first of all,
light: "And God said, 'Let there be light,' and there was light."
[70] Thus John identifies Jesus not only with the 'word' that God
spoke but also with the divine 'light' that it called into
being—what he calls"The true light that enlightens everyone, coming
into the world."[71]

Thomas's Jesus also challenges those who persist in asking him about
the"end time": "Have you found the beginning, then, that you look to
the end?"Here, too, he directs them to go back to the beginning,
"for whoever takes his place in the beginning will know the end, and
will not taste death"[72]—that is, will be restored to the luminous
state of creation before the fall. Thomas, like John, identifies
Jesus with the light that existed before the dawn of creation.
According to Thomas, Jesus says that this primordial light not only
brought the entire universe into being but still shines through
everything we see and touch. For this primordial light is not simply
impersonal energy but a being that speaks with a human voice—with 'Jesus's' voice:

Jesus said," I am the light which is before all things. It is I who
am all things. From me all things came forth, and to me all things
extend. Split a piece of wood, and I am there; lift up the stone, and
you will find me."[73]

(p.53) Yet, despite similarities between John's and Thomas's versions
of Jesus' secret teaching, when we look more closely, we begin to see
that John's understanding of Jesus'"Way"Is diametrically opposed to
Thomas's on the practical and crucial question: How can we find that
light?

"We may also imagine the child Jesus amongst his young companions,
exercising over them the strange prestige given by a precocious
intelligence joined to active sympathy and the feeling of justice. We
follow him to the synagogue, where he heard the Scribes and Pharisees
discuss together, and where he himself was to exercise his
dialectical powers. We see him quickly repelled by the arid teachings
of these doctors of the law, who tortured the letter to such an
extent as to do away with the spirit. And again, we see him brought
into contact with pagan life as he visited the wealthy Sephoris,
capital of Galilee, residence of Antipas, guarded by Herod's
mercenaries, Gauls, Thracians, and barbarians of every kind. In one
of those frequent journeys to visit Jewish families, he might well
have pushed on to a Phoenician town, one of those veritable hives of
human beings, swarming with life, by the seaside. He would see from
afar the low temples, with their thick sturdy columns, surrounded
with dark groves, whence issued the songs of the priestesses of
Astarte, to the doleful accompaniment of the flute; their voluptuous
shrieks, piercing as a cry of pain, would awaken in his heart a deep
groan of anguish and pity. Then Mary's son returned to his beloved
mountains with the feeling of deliverance. He mounted the steps of
Nazareth, gazing around on the vast horizon towards Galilee and
Samaria, and cast lingering eyes on Carmel, Gilboa, Tabor, and
Sichem, old-standing witnesses of the patriarchs and prophets.

However powerful might have been the impressions of the outer world
on the soul of Jesus, they all grew pale before the sovereign and
inexpressible truth in his inner world. This Truth was expanding in
the depths of his nature, like some lovely flower emerging from a
dark pool. It resembled a growing light which appeared to him when
alone in silent meditation. At such times men and things, whether
near or far away, appeared as though transparent in their essence. He
read thoughts and saw souls; then, in memory, he caught glimpses, as
though through a thin veil, of divinely beautiful and shining beings
bending over him, or assembled in adoration of a dazzling light.
Wonderful visions came in his sleep, or interposed themselves between
himself and reality by a veritable duplication of his consciousness.
In these transports of rapture which carried him from zone to zone as
though towards other other skies, he at times felt himself attracted
by a mighty dazzling light, and then plunged into an incandescent
sun. These ravishing experiences left behind in him a spring of
ineffable tenderness, a source of wonderful strength. How perfect was
the reconciliation he felt with the universe! But what was this
mysterious light—though even more familiar and living than the
other—which sprang forth from the depths of his nature, carrying
him away to the most distant tracts of space, and yet uniting him by
secret vibrations with all souls? Was it not the source of souls and
worlds?

"The Niche of Lights (Mishkat al-anwar) is an accessible and richly rewarding text by one of the most fascinating and important thinkers in the history of Islam.

Born in the eastern Iranian city of Tus in 450 A.H. (1058 C.E.), Abu Hamid Muhammad al-Ghazali also died there, relatively young, in 505 A.H. (1111 C.E.). Between those two dates, however, he established himself as a pivotal figure throughout the Islamic world. By his early thirties he was a pre-eminent legal scholar and teacher in Baghdad. But then, overcome by skepticism and finding no other satisfactory way to combat his doubts, he abandoned his academic position to devote himself to reattaining religious certainty through the practice of Sufi mysticism. By his own account, he succeeded. After somewhat more than a decade of travel and ascetic contemplation, and at the instance of the sultan at that time, he emerged again into public life and teaching during his final years.

In The Niche of Lights, al-Ghazali maintains that one who truly desires to understand the relationship between God and the world must recognize not only His distance and absolute transcendence, as emphasized in Islamic theology and jurisprudence, but also His proximity to His creation—His inherent presence. The"symbolism"of the Qur'n, suggests al-Ghazali, should not be thought of primarily as literary imagery, as mere similes and metaphors. On the contrary, God employs the language that He does in order to clarify the actual nature of reality. An understanding of the structure of the cosmos and of the human soul depends upon how accurately one perceives that reality.”

Middle Eastern Text Initiative
METI Review of The Niche of Lights (Mishkat al-anwar), by al-Ghazali, a parallel English-Arabic text translated, introduced, and annotated by David Buchman

Biography of Translator
David Buchman received his Ph.D. in sociocultural anthropology from the State University of New York at Stony Brook, where he also earned his master's degree. For his dissertation he completed two years of field research on the beliefs and practices of a Sufi order in Yemen. As a Stony Brook undergraduate, he majored in religious studies with an emphasis on Islam. He has traveled throughout the Middle East pursuing the study of Arabic, Islam, and the status of contemporary Sufism. He is currently an assistant professor of anthropology and Middle East studies at Hanover College in Indiana.
"The Mishkat al-Anwar, an examination of the Light-Verse in the Koran and the symbolism of the Veils-Tradition, was written in the eleventh century by al-Ghazzali, a man of formidable intellect working in the Muslim tradition, who understood that spiritual realization entailed making a jump from the limitations of the mind and sensory experience. Abdullah discusses the inner teaching of the Mishkat al-Anwar, explaining truths which are as relevant to twenty-first century man as to seekers a thousand years ago." (Review)

It was in early November 1993, that the drizzle of Divine
Consciousness began. A Sahaja Yogi friend, Bhupinder, asked
permission from the father if he could teach his sons Kash (13 year-
old) and Shah (11 year-old) how to meditate. To allay any fears he
explained that it was a simple, extremely harmless, newly discovered
method of spiritual awakening.

Both children were given Self-Realization after which all three of
them meditated. When they finished Kash went straight to his father
and exclaimed that he had reached a beautiful land far away. The
father skeptically listened, occasionally glancing at his friend to
see if it made any sense to him.

Kash told that the very instant he closed his eyes and went into
meditation, he found himself standing on a soft carpet of clouds—hues of blue and white not seen on Earth—spreading in all
directions as far as the eye could see. Some distance away there was
a very bright Light of Great Beauty shining above and illuminating
the entire vastness. In spite of its dazzling brilliance he could
gaze at it without hurting his eyes. He just stood and looked around
in amazement and awe at the tranquillity and stunning beauty of the
surroundings. For a long time he continued gazing around this strange
serene land, wondering where he really was. Kash did not even take
one step in any direction. The sheer splendor of this awesome scene
illumined by a single dazzling Light and his inability to comprehend
where he was kept him mesmerized and rooted to one spot.

After gazing around for about twenty minutes Kash closed his eyes
again, and descended back to Earth.

His ignorant father just took it as a figment of a child's
imagination. Unknown to him his Sahaja Yogi friend had just awakened
his son's Kundalini, the potential divine energy of the Holy Spirit
residing within humans. (This is nothing short of a stupendous
revolutionary spiritual breakthrough achieved by Shri Mataji Nirmala
Devi, who bestows such priceless powers to any human desiring a
Higher Consciousness.)

"Throughout the ages, light has been valued as the most beautiful phenomenon of
creation and the eye that perceives it as the most important human organ of
sense perception. Monotheistic religions such as Islam seek the origin of natural
light in God, the eternal source of light, an unapproachable light without darkness,
and they actualize the desire to know God in an act of seeing the divine light.
Maintaining the distinction between Creator and creation, earthly light is understood
as an image of eternal light, though following the principle of like drawing to like,
light can only be known through light. God can be seen only through an inner eye, the
spirit or the intellect, and this vision of God cannot be achieved by human effort alone.
Rather, it is ultimately a gift of God, an illumination. God is not identical in essence
with light, and natural light does not coincide with divine light, although light is
the most inclusive attribute by which God is described. At the same time, light is the
most exalted image by which the invisible God can be represented in a visible and temporal
world, and the most powerful symbol by which the eternal God can be approached in the
human realm of sense perception and intellectual insight.”

Gerhard Bowering

Gerhard Bwering
Professor of Religious Studies and Islamic Studies
Gerhard Bwering has been Professor of Religious Studies in Islamic Studies since 1984. He taught previously at the University of Pennsylvania and has been a visiting professor at the University of Innsbruck, Princeton University, and the Institute for Advanced Study at Princeton. He has published Mystical Vision of Existence in Classical Islam: The Qur'nic Hermeneutics of the Sufi Sahl at-Tustari (d. 283/896), The Minor Quar'n Commentay of al-Sulami (Ziyadat haq'iq al-tafsir), Beirut 1995, 2nd ed. 1997, as well as numerous articles, including those in the Encyclopaedia of Islam, the Encyclopedia of the Qur'n, and the Encyclopaedia Iranica. Work in progress includes the following books: Islam and Christianity: the Inner Dymanics of Two Cultures of Belief, Notre Dame University Press 2007; and The Dreams and Labors of a Central Asian Muslim Mystic. He was the recipient of a Guggenheim Fellowship (2005-2006) and fellowships from the Institute for the Advanced Study, Princeton (1992 and 2006). In 2004-2005 he gave the Erasmus Lectures at Notre Dame.THE APOCALYPSE OF THE SPIRIT-PARACLETEThe fulfillment of the promised divine eschatological instruction

“The original meaning of the word ‘apocalypse’, derived from the Greek apokalypsis, is in fact not the cataclysmic end of the world, but an ‘unveiling’, or ‘revelation’, a means whereby one gains insight into the present.” (Kovacs, 2013, 2) An apocalypse (Greek: apokalypsis meaning “an uncovering”) is in religious contexts knowledge or revelation, a disclosure of something hidden, “a vision of heavenly secrets that can make sense of earthly realities.” (Ehrman 2014, 59)

Shri Mataji Nirmala Devi (1923-2011) was Christian by birth, Hindu by marriage, and Paraclete by duty.“The Paraclete will come (15:26; 16:7, 8, 13) as Jesus has come into the world (5:43; 16:28; 18:37)... The Paraclete will take the things of Christ (the things that are mine, ek tou emou) and declare them (16:14-15). Bishop Fison describes the humility of the Spirit, 'The true Holy Spirit of God does not advertise Herself: She effaces Herself and advertises Jesus.' ... It is by the outgoing activity of the Spirit that the divine life communicates itself in and to the creation. The Spirit is God-in-relations. The Paraclete is the divine self-expression which will be and abide with you, and be in you (14:16-17). The Spirit's work is described in terms of utterance: teach you, didasko (14:26), remind you, hypomimnesko (14:26), testify, martyro (15:26), prove wrong, elencho (16:8), guide into truth, hodego (16:13), speak, laleo (16:13, twice), declare, anangello (16:13, 14, 15). The johannine terms describe verbal actions which intend a response in others who will receive (lambano), see (theoreo), or know (ginosko) the Spirit. Such speech-terms link the Spirit with the divine Word. The Spirit's initiatives imply God's personal engagement with humanity. The Spirit comes to be with others; the teaching Spirit implies a community of learners; forgetful persons need a prompter to remind them; one testifies expecting heed to be paid; one speaks and declares in order to be heard. The articulate Spirit is the correlative of the listening, Spirit-informed community.The final Paraclete passage closes with a threefold repetition of the verb she will declare (anangello), 16:13-15. The Spirit will declare the things that are to come (v.13), and she will declare what is Christ's (vv. 14, 15). The things of Christ are a message that must be heralded... The intention of the Spirit of truth is the restoration of an alienated, deceived humanity... The teaching role of the Paraclete tends to be remembered as a major emphasis of the Farewell Discourses, yet only 14:26 says She will teach you all things. (Teaching is, however, implied when 16:13-15 says that the Spirit will guide you into all truth, and will speak and declare.) Franz Mussner remarks that the word used in 14:26, didaskein, "means literally 'teach, instruct,' but in John it nearly always means to reveal.” (Stevick 2011, 292-7)

“Jesus therefore predicts that God will later send a human being to Earth to take up the role defined by John .i.e. to be a prophet who hears God's words and repeats his message to man.”M. Bucaille, The Bible, the Qur'n, and Science

“The Kingdom of God stands as a comprehensive term for all that the messianic salvation included... is something to be sought here and now (Mt. 6:33) and to be received as children receive a gift (Mk. 10:15 = Lk. 18:16-17).”G. Ladd, A Theology of the New Testament

“But today is the day I declare that I am the one who has to save the humanity. I declare I am the one who is Adishakti, who is the Mother of all the Mothers, who is the Primordial Mother, the Shakti, the desire of God, who has incarnated on this Earth to give its meaning to itself; to this creation, to human beings and I am sure through My Love and patience and My powers I am going to achieve it.

I was the one who was born again and again. But now in my complete form and complete powers I have come on this Earth not only for salvation of human beings, not only for their emancipation, but for granting them the Kingdom of Heaven, the joy, the bliss that your Father wants to bestow upon you.”

THE MOTHER: Messiah-Paraclete-RuhLondon, UK—December 2, 1979
“I am the one about which Christ has talked... I am the Holy Spirit who has incarnated on this Earth for your realization.”

THE MOTHER: Messiah-Paraclete-RuhNew York, USA—September 30, 1981
“Tell all the nations and tell all the people all over the Great Message that the Time of Resurrection is here. Now, at this time, and that you are capable of doing it.”

THE MOTHER: Messiah-Paraclete-RuhCowley Manor Seminar, UK—July 31, 1982
Guest: “Hello Mother.”Shri Mataji: “Yes.”Guest: “I wanted to know, is the Cool Breeze (Pneuma) that you have spoken about, you feel on the hands the Cool Wind of the Holy Spirit, as spoken about in the Bible?” Shri Mataji: “Yes. Yes, yes, same thing, same thing. You have done the good job now, I must say.”Interviewer: “Is it the Holy Spirit?” Shri Mataji: “Yes, of course, is the Holy Spirit.”Guest: “Aha... I am feeling it now on my hand through the [not clear]”Shri Mataji: “It’s good.”Interviewer: “Did you want to say anything more than that?” Guest: “No, I just... That’s all I wanted to know because I...” Shri Mataji: “Because you are thoughtless now. Enjoy yourself.”Guest: “Thank you.”

Second Guest: “I just want to ask Mother about a quotation from the Bible.”Interviewer: “Yes, what’s that?”Guest: “It says, ‘But the comfort of the Holy Spirit that the Father will send in My name would teach you all things.’ I would like to ask Her about that.” Interviewer: “Could you just repeat the quotation again?”Guest: “But the Comforter, the Holy Spirit, whom the Father will send in My name, will teach you all things.” Interviewer: “And that’s from where?” Guest: “John chapter 14, verse 26.”Shri Mataji: “I think you should take your realization and then you will know the answer to it. Because, logically if it points out to one person, then you have to reach the conclusion, isn’t it? That’s a logical way of looking at things. But I am not going to say anything or claim anything. It is better you people find out yourself.”Interviewer: “Does that answer your question?” Guest: “Is the, is the Comforter on the Earth at the present time? Has the Comforter incarnated? Mataji should be able to tell us this because She said that through these vibrations on Her hands, She ...”Shri Mataji: “Yes, She is very much here and She’s talking to you now. Can you believe that?”Guest: “Well, I feel something cool [Pneuma/Prana/Chi] on my hand. Is that some indication of the ...?” Shri Mataji: “Yes, very much so. So that’s the proof of the thing. You’ve already started feeling it in your hands.”Guest: “Can I?”Shri Mataji: “Ask the question, ‘Mother, are you the Comforter?’”Guest: “Mother, are you the Comforter?”Shri Mataji: “Ask it thrice.” Guest: “Mother, are you the Comforter?”Shri Mataji: “Again.”Guest: “Mother, are you the Comforter?”Shri Mataji: “Now, what do you get?”Guest: “Oh, I feel this kind of cool tingling [Pneuma/Prana/Chi] passing all through my body.” Shri Mataji: “That’s the answer now.”

Shri Mataji Nirmala Devi (1923-2011): Christian by birth, Hindu by marriage and Paraclete by duty.“The Paraclete and the disciples (vv. 25-26): The theme of departure (cf. vv. 1-6; vv. 18-24) returns. There are two "times" in the experience of the disciples: the now as Jesus speaks to them (v. 25) and the future time when the Paraclete, the Holy Spirit, sent by the Father in the name of Jesus, will be with them (v. 26). The Paraclete will replace Jesus' physical presence, teaching them all things and recalling for them everything he has said (v. 26). As Jesus is the Sent One of the Father (cf. 4:34; 5:23; 24, 30, 37; 6:38-40; 7:16; 8:16, 18, 26; 12:44-49), so is the Paraclete sent by the Father. The mission and purpose of the former Paraclete, Jesus (cf. 14:13-14), who speaks and teaches "his own" will continue into the mission and purpose of the "other Paraclete" (cf. v. 16) who teaches and brings back the memory of all that Jesus has said. The time of Jesus is intimately linked with the time after Jesus, and the accepted meaning of a departure has been undermined. The inability of the disciples to understand the words and deeds of Jesus will be overcome as they "remember" what he had said (cf. 2:22) and what had been written of him and done to him (cf. 12:16). The "remembering" will be the fruit of the presence of the Paraclete with the disciples in the in-between-time. In v. 16 Jesus focused on the inability of the world to know the Paraclete, but in v. 26 the gift of the Paraclete to "his own" is developed. As Jesus was with the disciples (v. 25), so will the Paraclete be with the disciples in the midst of hostility and rejection (v. 16). As the story has insisted that Jesus' teaching has revealed God to his disciples, so will the Paraclete recall and continue Jesus' revelation of God to the disciples (v. 26).” (Harrington 1998, 412)

“This is the transformation that has worked, of which Christ has talked, Mohammed Sahib has talked, everybody has talked about this particular time when people will get transformed.”

THE MOTHER: Messiah-Paraclete-RuhChistmas Puja, Ganapatipule, India—25 December 1997
“The Resurrection of Christ has to now be collective Resurrection. This is what is Mahayoga. Has to be the collective Resurrection.”

THE MOTHER: Messiah-Paraclete-RuhEaster Puja, London, UK—11 April 1982
“Today, Sahaja Yaga has reached the state of Mahayoga, which is en-masse evolution manifested through it. It is this day’s Yuga Dharma. It is the way the Last Judgment is taking place. Announce it to all the seekers of truth, to all the nations of the world, so that nobody misses the blessings of the divine to achieve their meaning, their absolute, their Spirit.”

THE MOTHER: Messiah-Paraclete-RuhMAHA AVATAR, ISSUE 1, JUL-SEP 1980
“The main thing that one has to understand is that the time has come for you to get all that is promised in the scriptures, not only in the Bible but all all the scriptures of the world. The time has come today that you have to become a Christian, a Brahmin, a Pir, through your Kundalini awakening only. There is no other way. And that your Last Judgment is also now.”

THE MOTHER: Messiah-Paraclete-Ruh“You see, the Holy Ghost is the Mother. When they say about the Holy Ghost, She is the Mother... Now, the principle of Mother is in every, every scripture — has to be there. Now, the Mother's character is that She is the one who is the Womb, She is the one who is the Mother Earth, and She is the one who nourishes you. She nourishes us. You know that. And this Feminine thing in every human being resides as this Kundalini.”

Total number of Recorded Talks 3058, Public Programs 1178, Pujas 651 and Other (private conversations) 1249

“What are they awaiting but for the Hour to come upon them suddenly? Its Signs have already come. What good will their Reminder be to them when it does arrive?” (Qur'n, 47:18) “As the above verse indicates, God has revealed some of Doomsday's signs in the Qur'n. In Surat az-Zukhruf 43:61, God informs us that 'He [Jesus] is a Sign of the Hour. Have no doubt about it...' Thus we can say, based particularly on Islamic sources but also on the Old Testament and the New Testament, that we are living in the End Times.” Harun Yahya

“Concerning what are they disputing?Concerning the Great News. [5889]About which they cannot agree.Verily, they shall soon (come to) know!Verily, verily they shall soon (come to) know!”

surah 78:1-5 An Naba (The Great News) 5889. Great News: usually understood to mean the News or Message of the Resurrection.

Abdullah Yusuf Ali, The Holy Qur'nAmana Corporation, 1989

[Moderator]: “Any other questions?”[Audience]: “Pardon me for asking this question, but, earlier you talked about the Resurrection and you mentioned about the scriptures, where like in the Hindus scriptures they talk about the Kalki Avatar who will come for the Resurrection, and for the Christians, I know they talk about the return of Christ and all the religions talk about this Resurrection and the belief in the coming of the Messiah. So I just want to know since you say you are going to give the resurrection to us, what is your station?”Shri Mataji: “In Russia?”[Audience]: “And are you the promised Messiah? Shri Mataji, are you?”Shri Mataji: “I see now I am not going to tell you anything about myself, to be very frank. Because see Christ said He was the Son of God, and they crucified Him. I don't want to get crucified. You have to find out. When you become the Spirit you will know what I am. I don't want to say anything about myself.”

THE MOTHER: Messiah-Paraclete-RuhToronto, Canada—October 5, 1993“Jesus then goes on the offensive against the scribes and Pharisees, pronouncing seven woes against them (Matt. 23:1-36). The final woe identifiers them with all those in Israel's history who have murdered and opposed the prophets. From Abel to Zechariah, all the blood of the righteous will come on them as they typologically fulfill this pattern in the murder of Jesus (23:29-36). They are the wicked tenants who think to kill the son and take his inheritance (21:38). They are seed of the serpent, a brood of vipers (23:33). Their house (the temple?) is desolate, and they will not see Jesus again until they bless him as he comes in the name of the Lord (23:37-39). Somehow, through the judgments Jesus announces against them, salvation will apparently come even for the people of Israel. As Olmstead puts it, Matthew "dares to hope for the day when many of Israel's sons and daughters will embrace Israel's Messiah (23:39), and in that hope engages in a continued mission in her."” Hamilton 2010, 377
“It is the Mother who can awaken the Kundalini, and that the Kundalini is your own Mother. She is the Holy Ghost within you, the Adi Shakti, and She Herself achieves your transformation. By any talk, by any rationality, by anything, it cannot be done.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
“She is your pure Mother. She is the Mother who is individually with you. Forget your concepts, and forget your identifications. Please try to understand She is your Mother, waiting for ages to give you your real birth. She is the Holy Ghost within you. She has to give you your realization, and She's just waiting and waiting to do it.”

THE MOTHER: Messiah-Paraclete-RuhSydney, Australia—Mar 22 1981“The Kundalini is your own mother; your individual mother. And She has tape-recorded all your past and your aspirations. Everything! And She rises because She wants to give you your second birth. But She is your individual mother. You don't share Her with anybody else. Yours is a different, somebody else's is different because the tape-recording is different. We say She is the reflection of the Adi Shakti who is called as Holy Ghost in the Bible.”

“The Great Goddess is both wholly transcendent and fully immanent: beyond space and time, she is yet embodied within all existent beings; without form as pure, infinite consciousness (cit) ... She is the universal, cosmic energy known as Sakti, and the psychophysical, guiding force designated as the Kundalini (Serpent Power) resident within each individual. She is eternal, without origin or birth, yet she is born in this world in age after age, to support those who seek her assistance. Precisely to provide comfort and guidance to her devotees, she presents herself in the Devi Gita to reveal the truths leading both to worldly happiness and to the supreme spiritual goals: dwelling in her Jeweled Island and mergence into her own perfect being.” (Brown, 1998, 2)

Disclaimer: Our material may be copied, printed and distributed by referring to this site. This site also contains copyrighted material the use of which has not always been specifically authorized by the copyright owner. We are making such material available to our readers under the education and research provisions of "fair use" in an effort to advance freedom of inquiry for a better understanding of religious, spiritual and inter-faith issues. The material on this site is distributed without profit. If you wish to use copyrighted material for purposes other than “fair use” you must request permission from the copyright owner.